Generally, there is no one in the world, who does not base order on the causes of disorder. Therefore, to a limited degree of order corresponds a limited degree of disorder, and to a great degree of order corresponds a great degree of disorder: There is no ruler of men who can give order to his people for all time, nor is there a country in the world that has not known disorder. What do I mean by saying that one bases order on the causes of disorder? Raising virtuous and capable men is the cause of bringing order into the world, but it is also the cause of order becoming disorder. Those whom the world calls virtuous are men whose words are upright. the reason why they are regarded as upright in words is due to their partizans. Hearing their words, one takes them to be capable, and on asking their partizans, one thinks that they are indeed so. Therefore, one prizes them without waiting for them to acquire actual merit, or one punishes them without waiting for them to commit crimes. In these circumstances, vile officials are given precisely the opportunity to accomplish their wicked and dangerous acts, and small-minded men have an opportunity to apply their dexterous and crafty tricks. If in the beginning a basis for wickedness and craftiness is provided for officials and people, then if finally one tries to make them correct and guileless, even (a great sage like) Yu could not succeed in causing as many as ten men to be like that. How then could an ordinary ruler manage the people of the whole country in this way?

Those people who form parties with others do not need Us for obtaining success, and if superiors pull one way with the people, then the latter will turn their backs on the ruler's position and will turn towards private connections. When this is the case, the prince will be weak and his ministers strong, and if the ruler does not understand this, then if the country is not annexed by the feudal lords, it will be robbed by the people. Both stupid and wise will, alike, try to acquire that power of eloquence, and if scholars study with those eloquent speakers, then people will lose touch with reality and will recite empty phrases. Should this be the case, then their strength will decrease and wrong-doing will increase; and if the prince does not understand it, in battle he will lose his generals, and in defence his cities will certainly be sold.

Therefore, if there is an intelligent ruler or a loyal minister born in this age who wishes to lead his country, then he should not for one moment be forgetful of the law, but he should conquer and destroy cabals, control and abolish eloquence, and relying on the law, the country will enjoy order. If a condition is brought about where, for government servants, there is no other standard maintained than the law, then, however tricky they may be, they will be unable to commit wickedness, and if, for the people, a condition is brought about where there is no other way of exerting their capacities than in war, then, however great the danger may be, no deceit will be possible. Indeed, if people control each other by law and recommend each other by following systematic rules, then they cannot benefit each other with praise nor harm each other with slander. If the people see that there is no benefit in praising each other, they will become used to loving each other without flattery, and if they see that there is no harm in slandering each other, they will become used to hating each other without injuring each other. If the love of men does not mean flattery, and the hatred of men does not mean causing injury, then both love and hatred will be pure, which is the highest degree of order. Therefore do I say: "If one relies on law, the country will enjoy order".

A country of a thousand chariots is able to preserve itself by defence, and a country of ten thousand chariots is able to round itself off by fighting - even (a bad ruler like) Jie would not be able to twist one word of this statement in order to subdue his enemies; and if, abroad, one is incapable of waging war, and at home one is incapable of defence, then even (a good ruler like) Yao could not pacify, for any misbehaviour, a country that (normally) would be no match. Looking at it from this point of view, that through which the country is important and that through which the ruler is honoured is force. Force being the basis of both, how is it then that no ruler on earth succeeds in developing force? Bring about a condition where people find it bitter not to till, and where they find it dangerous not to fight. These are two things which filial sons, though they dislike them, do for their fathers' sake, and loyal ministers, though they dislike them, do for their sovereign's sake. Nowadays, if you wish to stimulate the multitude of people to make them do what even filial sons and loyal ministers dislike doing, I think it is useless unless you compel them by means of punishments, and stimulate them by means of rewards.

But nowadays, the ordinary types of ruler all neglect laws and measures, and rely on sophistry and cleverness; they push back men of merit and force, and advance those of benevolence and righteousness, with the result that people do not devote themselves to agriculture and warfare. If such people do not turn their energies to agriculture, at home their food-supply will be exhausted, and if they do not turn to their duty in warfare, abroad the army will be weak; then, though one may have a territory of ten thousand li, and a million armed men, it will be the same as a plain that has to depend on its own resources. Furthermore, the early kings were able to command their people to walk on bare swords and to suffer arrows and stones, and the people were willing to do so, not because they liked learning such things, but because they escaped harm thereby. Therefore my teaching is to issue such orders that people, if they are desirous of profit, can attain their aim only by agriculture, and if they want to avoid harm, can only escape it by war. There will be no one within the borders who will not devote himself at first to ploughing and fighting, in order thereby later to obtain that which gives him pleasure. Therefore, though the territory may be small, the produce will be plentiful, and though the population may be sparse, the army will be strong. If one can achieve these two things within the territory, then the road to becoming a lord-protector or king of the whole empire is fully prepared.

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